Intersections of Theology & Science in Eifelheim

In Eifelheim the humans were the primitive Runa of Rakhat and the Krenken the humans. This time the aliens expand our perception of the universe. While reading the book I constantly kept wondering what the Krenken must think of us, 14th century medieval humans. In today’s day and age it is not a period of time we look upon and remember fondly, especially for tolerance of the other. Yet, as has been pointed out by many other people in our class, of all the alien encounter stories we have read this seems to be the most peaceful one. Can we attribute this, as Jackie has said, to the humans’ ignorance and pure dumb luck? I would agree it has to do with our ignorance and lack of awareness. We did not understand the full implications of aliens then. We still had a very limited view of our own world and did not have any means of opposing the Krenken, save diplomacy. Maybe it also has to do with the importance of religion at that place and time, meaning perhaps religion can sometimes actually reduce the fear of the other and encourage kindness or in this case "Christian charity" (I know we don't often think of religion as such in this day and age, but in this story it seems to have such an effect on the villagers.)

I found the conversations between the Krenken and Dietrich fascinating. Some of the conversations seem like a dialogue between science and religion, revealing opportunities for intersections and agreements between the two. Take, for instance, Dietrich and Hans’ discussion of the beginning of the universe. Hans’ explanation of the big bang theory does not seem to entirely preclude Dietrich’s creationism argument. Perhaps there can be a place for theology in science? That seeming paradox is nothing new, Einstein was a profoundly religious or rather spiritual man, yet in the context of a human-alien encounter it is interesting.

According to Hans, “time began when this world and the other world touched… ‘that was the beginning of everything. Someday they will again clap, and all will begin anew (216).’” Essentially he is describing the big bang theory. Dietrich responds with creationism: “But, to press a thing, some actor must press upon it, since no motion exists save by a mover. How might we press upon time (216).” Somehow, after reading this passage, both the scientific and theological arguments seem valid at once to me.